Reflective Writing --- chapter 4 response

1. Yes, being involved in local social change work does influence the global community. Mother Theresa said somewhat to the effect that the only way to cause big changes in this world is through small acts of kindness. I agree, revolutions are composed of small acts. Yes, larger-scale projects and actions are important, but the foundation of social change is a change in ideology, in lifestyles, and such begins with small acts of kindness and love.
2. No, for each act of kindness also necessitates a reward, even if that reward is the creation of one's mind. And this is okay. From my experience, if people are doing things without serving themselves as well, they will burn out and both the individual and the community they are serving will lose out in the long term. If people are rewarded in some way, they are most likely to cultivate long-term motivation to continue in the work they are doing.
3. Religion, Physical features, Geographics. If one is of a particular religion, and the community in which they are working with practices no religion or a different religion, the individual "serving" the community may see a need to spread their religion to the community, as they may bsee it as a tool for becoming a better person. It is difficult to put these attributes aside, as they may be central to our being. We must learn to cultivate respect and gratitude for the idnetities of the people in the community that we are working with. Otherwise, our work will not be nearly as effective, and can generate negative consequences towards the identity you are trying to privelege.
4. I felt like an insider at Chabad about a year ago. I started wearing a kipa, going to Chabad often, and davvenin. There were inside jokes, lingo, speech, that many others would not have recognized. We acted as a unit, and others saw us as such. There was still a warmth for "outsiders," and in fact we tried bringing in outsiders to become insiders. However, there was still an aura of "We own this place, and we are why it is so great." No longer am I part of the in-group. I do not go to Chabad as often, I do not share time with the people in the group, and I have consciously chosen to separate myself from that gorup (for several reasons). The insider dynamic was cultivated by our need to belong, to be meaningful in some way. I see this inclination as the human inclination: we need to feel wanted, that we are important and have a purpose in this world. To have a purpose, to be human. And that's my sociological understanding of it.
5. Now I am somewhat of an outsider. There are semi-awkward encounters with these people, not simply conscious, but the logical deritive of my intentional alientation from the group. The funny thing is that I helped bring them together. I brought with me a kavanna, a spirit and passion that attracted others. And then invited them to our place for my birthday, and I believe that was one of the first times that we/they all hung out. Funny, now being an outsider. It's been about a year. Funny, scary how things work. Since I chose to be an outsider, I have been upset with myself at times for making this choice. Yet I know that I made the decision that way the most true to me, and that to be a part of that community any longer would be living a lie. This is because I cannot fully express myself in this community, that I would be limited to their limited understandings of things, that had I expressed my understandings of things, I would be disliked and stigmatized, at the least.
6. Yes I use those terms. I actually prefer the term queer for non-normative sexual identity. There are exceptable alternatives to these terms, but when using these terms to address people of these groups, I think it is for the best to use the most widely-respected terminology. Hm, interesting question. I suppose that for the groups in which I am an outsider, I use more formal terminology. And for groups in which I consider myself an insider, I use more informal terms (i.e. white rather than caucasian, among others). Something to be mindful of, I suppose.

Community- a group of people united together for a common goal.
Service- the intention and action of doing something that is viewed by the doer and the recipient of the doing as work that benefits something or someone.
Community service- the intention and action of doing work that helps fulfill the mission of a community, which is helping them learn how to fulfill this mission. It is the process of training this group for long-term sustainability. In return, the doer (i.e. "server") receives hands-on training in this work, the reward of having helpful a group, and an experience that may help the doer find employment in that field. It is a symbiotic, reciprocal, positive relationship built on trust, understanding, and kindness.

Reflective Writing --- chapter 1 response

1. Most of my past academic experience has been shaped by the educational methodology of Hutchins, that of using cannon or classic works to educate about various subjects. This has been most evident in english and history courses in high school, but has prevailed in almost every course in college. I have taken a few less-traditional courses in college, namely this service-learning course and an African American Studies course where formal papers were replacd with live debates between classmates. Still, the latter utilized classic works of the leaders of the African liberation struggles that we were studying.
2. The reason I chose to take this course was primarily to prepare myself for employment in the service world. I am still unsure of the exact reasons for this intention, and am hoping that this course will help me understand these intentions. While the course does not could toward smajor credit, it still counts towards graduation, and in that way, I need it to graduate. But I could have chosen to take a much less time-demanding course, so it is that I wanted to take this course. Another primary reason for taking this course is to have sort of a "dry run," if you will at working with communal service organizations. I have had significant experience volunteering with these types of organizations or organizing with campus organizations, but I have had little official work/writing/organizing with non-campus communal service organizations. Again, it is a means of preparation. Finally, a byproduct of this work is doing good work, that it is not merely to look to the future, but that in doing this work now, I am helping an organization that needs this help.
3. When I attended college in Cincinnati, I wrote several articles about how to take activism to end the genocide in Darfur. It was structured as an op-ed, and provided ways that each of us could take action. There are some things I would have changed about the article, such as creating a narrative and making it more poetic rather than in list form, but I think that people read it and understand the intention behind the article. I was, however, discouraged by the response of people that read it. Most congradulated me for the work I was doing, but few asked to talk about the crisis or how they could help. Was the article effective in any way? Maybe in educating people, but not so much as a tool for direct action.
4. I am indeed excited and nervous about such responsibility, but I have learned that the most effective way to learn how to do something is to learn by experience. So I will have questions, may struggle, and may get frustrated, but I will learn. Learning and doing while being mindful not to bring in negative energy will be the challenge. Apprehensions: not many, suprisingly. I'm excited to meet the people that I will be working with, and curious about the respinsibilities I will have, but not apprehensive. However, that may change right as I walk through the door.
5. Most important consequence: Uniting with people for the common good. Yes, that it is. We will be working together, on the same mission, to bring together some improvement in the lives of the people we are trying to help. That is the greatest reward, and the most significant consequence.